The Greek that is translated in English as “prison” is translated in Dehu as moapokamo or “house for tying up people” (source: Maurice Leenhardt in The Bible Translator 1951, p. 97ff. ) and in Nyongar as maya-maya dedinyang or “house shut” (source: Warda-Kwabba Luke-Ang).
Following are a number of back-translations of Luke 21:12:
- Nyongar: “But before all these things happen, they will seize you and hurt you; they will drag you for punishment to the Meeting Houses and they will put you in gaol. They will bring you before kings and before rulers because of me.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “But before all that happens, you will be arrested and persecuted. You will be brought before the king and the government because of your following of Me.” (Source: Uma Back Translation)
- Yakan: “But before all this happens, they will seize you and persecute you. They will bring you to their prayer-houses to be judged and they will put you in prison. You will also be brought before the kings and the governors and they will judge you because you follow me.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “But before these things take place, people will arrest you and treat you harmfully; they will bring you before rulers of the churches of the Jews and they will punish you. You will be brought also before kings and governors because they are my disciples.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘But before these things happen, they will arrest and hardship you. They will file-charges-against you in the synagogues and they will imprison you. Because of your faith in me, they will take you to kings and governors.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But before all this comes, you will be being arrested and caused-suffering, being taken by them to the worship-place to be judged and caused-suffering there, and even imprisoned. And just because of your following/obeying me, you will be brought before kings and governors.” (Source: Tagbanwa Back Translation)
In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German and “tempel” in Dutch, Danish, or Afrikaans).
Other languages make a distinction: (Click or tap here to see more)
- Navajo: “house in which worship is carried out” (for naos)
- Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
- Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
- Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
- Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
- Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
Languages that, like English, German, Dutch, Danish, or Afrikaans don’t make that distinction include:
- Chinese: “聖殿 Shèng diàn” (“holy palace”)
- Loma: “the holy place”
- Pular: “the sacred house” (source for this and the one above: Bratcher / Nida)
- Zarma: “God’s compound”
- Eastern Highland Otomi: “big church of the Jews”
- Yatzachi Zapotec: “big house on top (i.e. most important)”
- Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
- Mairasi: Janav Enggwarjer Weso: “Great Above One’s (God’s) House” (source: Enggavoter 2004)
- Nyongar: Maya-maya-Kooranyi: “Sacred House” (source: Warda-Kwabba Luke-Ang)
- Huehuetla Tepehua: “the big church of the Israelites”
- Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
- Enga: “God’s restricted access house” (source: Adam Boyd on his blog)
Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:
“Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.
“Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.
“It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”
Here are some examples:
- Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
- Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
- Navajo: “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)
Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.
In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, and Aramaic that is translated as “king” in English. Here are some (back-) translations:
(Click or tap here to see details)
- Piro: “a great one”
- Highland Totonac: “the big boss”
- Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
- Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
- Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
- Pass Valley Yali: “Big Man” (source: Daud Soesilo)
- Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
- Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff.)